清朝统一新疆后,为了加强西北地区防务,建立起了完备的防务体系.伊犁厄鲁特营作为新疆驻防八旗的重要组成部分.厄鲁特营的组建始于乾隆二十五年(1760年),止于乾隆三十六年(1771年),在长达11年的时间里,伊犁厄鲁特营创建牛录、编设昂吉、最后分设左右翼昂吉、建立八旗制度,并在此过程中三次更换关防图记,才逐步发展成形.
域外来客对北疆区域文化的理解,立足于其自身文化背景所带来的前见与立场.在其观察北疆区域文化时,着眼于现实目的,同时也会尽量避免成见的影响.北疆文化带崇信重义的价值观,深刻影响了深处该地文化圈中的外来者.与此同时,通过战争、展览,北疆区域文化或主动或被动地,被传播到了欧亚异质文明地带.
18世纪70年代初土尔扈特东归祖国,反映出其对祖国及祖国文化的高度认同,受到了清政府的高度重视和妥善安置.土尔扈特东归后,在守卫边疆、保卫边疆、建设边疆、传承中华优秀传统文化和新疆各民族交往交流交融上都发挥了重要的作用.从历史发展来看,土尔扈特东归及其后来的活动,积淀成珍贵的历史文化遗产,对今天铸牢中华民族共同体意识有着重要的价值.
呼伦贝尔草原既是蒙古人丰美的牧场,也是蒙古文化重要的承载地.明清时期,随着额鲁特、喀尔喀、布里亚特蒙古人和科尔沁蒙古杜尔伯特部的迁入,他们将藏传佛教带到了呼伦贝尔地区.藏传佛教在呼伦贝尔地区与萨满教斗争的过程中吸收萨满教因素,并与其他宗教信仰共存中逐渐本土化,积极适应呼伦贝尔地区的地理环境和民俗风情.藏传佛教为维系边疆局势的稳定和边疆社会的发展起到了重要的作用.
去思碑的主要记颂者为县级官吏,其内容多是对县级官员执政一方的政绩歌颂.利用去思碑文可以了解元代县级官吏的职司.元代去思碑在塑造县级官吏的同时也是立碑各方情感沟通的过程.塑造循吏形象是去思碑在元代地方社会的价值体现,也是游牧文明在农耕文明世界的一种文化选择.
金树仁实行民族歧视的政策,导致其主政仅五年(1928年7月—1933年4月)便退出新疆的历史舞台.鉴于金树仁的教训,盛世才实行反帝、亲苏、民平、和平、清廉、建设的六大政策,天山南北,渐趋稳定,新疆的蒙古族也迎来了政治、经济、文化教育各方面发展的短暂春天.随着政权地位的巩固,盛世才渐渐揭掉民主的面纱,实行反共、反苏、反人民的路线,推行民族压迫政策,新疆的蒙古族人民又陷入水深火热的状态.整体而言,盛世才地方政权对新疆蒙古族实行的是民主幌子下的民族压迫政策.通过本文,既要看到该时期新疆蒙古族近代化曙光的到来,更应看清盛世才的反动本质.
由于乾隆六年(1741年)准噶尔未能成功入藏熬茶,噶尔丹策零特派使者吹纳木喀等于乾隆七年(1742年)七月进京,以朝觐为名,实则请求乾隆帝允准赴藏熬茶.虽然在吹纳木喀等人的恳求下,乾隆帝表现出了宽容的态度,恩准了准噶尔的请求,但鉴于准噶尔使者前次无故折返的教训,在制定准噶尔进藏熬茶的人数、时间及路线方面格外谨慎,做足了应对之策.
学界对清代新疆治理的研究以军府制为核心,但长期沿用清人观点,对新疆军府诸多问题探讨不足.本文利用清代满文汉文档案资料,进一步考察新疆军府体系流变,对比其异同,总结其得失,深入阐述清代新疆军府制度及治疆制度的要素、特点、意义及局限.
雍正年间清朝与准噶尔部的战争爆发,乌兰察布盟盟长扎萨克多罗达尔罕卓里克图郡王阿喇布坦多尔济率兵出征,雍正十年(1732年)至乾隆元年(1736年)间,归化城土默特左翼旗都统丹津出任乌兰察布盟盟长.由盟外之人出任盟长,在清代历史上绝无仅有.丹津为归化城土默特左翼旗都统,也是上三旗正白旗蒙古人,作为雍正皇帝的奴仆,得到信任和重用.
一般认为,1224年蒙古使臣著古与之死是导致蒙古可汗窝阔台1231年发兵攻击高丽的直接原因.但仔细梳理材料,蒙古发兵另有原因.著古与只是蒙古东道宗王斡赤斤的使臣.而以斡赤斤为代表的东道诸王一度与蒙古可汗平行与高丽进行交涉.1231年后,东道诸王的势力开始逐渐退出蒙古—高丽互动,直到忽必烈时代,蒙古可汗完全收归蒙古—高丽关系的主导权.
清朝在统一天山南北以及与中亚各部族政权建立联系的过程中,充分利用蒙古语文在中亚的地位和作用,使蒙古语文成为相当重要的沟通语言工具.蒙古语文在清朝与中亚诸部族政权沟通交往环节中所扮演的语言媒介角色,亦从另一个侧面呈现了清代中央王朝与周边民族的交往交流.本文廓清清朝颁给中亚各部族统治者蒙古文敕谕的历史背景,并展开讨论蒙古语文在清乾隆朝统治新疆、经略中亚时期所发挥的沟通媒介作用.
"卓斡思"一词见于明代所编《华夷译语》和《鞑靼译语》等用于蒙古语汉译的词汇典籍之中,汉译的辞书之中,其编者大多将之汉译为"钱",该词即现代蒙古语中的"(j)oγos".由于蒙古早期社会的贸易多以贵金属为媒介,且相关史料中也未见对"卓斡思"的记载,故可推断该词应是一个外来借词.元朝以后,交钞成为主要的流通货币,而为了方便称呼,元朝官方和民间统一将交钞简称为"钞".从"钞"和"卓斡思"两词的古音读法的比较及蒙古语的借词惯例来看,二者间应存在借用关系.时人应是在"钞"的基础上套用了蒙古语中表示复数的"s",从而构成了"卓斡思"一词.该词的产生和演变在一定程度上也能够反映出元朝时多民族语言文化相互交融借用的现实状况.
The production time and place is still the focus of debate and unanswered question in the field of research of heroic epic Jangar.This paper uses the catalog of articles in Jangar Studies from 1954 to 2018,the Index of Mongolian Literature in Mongolian Studies from 1911 to 2012,the Mongolian Periodical Index of the Mongolian Digital Library,and the CNKI Search System,to find and retrieve the articles dedicated to the study of Jangar.The 33 papers on the time and place of the production of Jangar were divided into two periods to analyze the methods and approaches of the scholars who wrote the papers.Based on the above analysis,we pointed out the importance of the textual approach to the study of heroic epics,especially to the study of the issue of the place and time of origin of epics.
Marriage,as one of the important themes of epics,is often the starting point of the narrative of a story.This motif is an important part of the story of acknowledging epic hero’s marriage.This paper took the Barghu epic as the topic to discuss the motif of "pop a question" in details from three aspects,including the form of expression,the cultural connotation and the language rhetoric,and held that the motif reflects the traditional paradigm of the epic and the marriage custom of the ancient Barghu people.
Taking the story of "animal talkers" in Kalmyk folktales as a case,this article uses the concept of "strangers" to investigate the communication between human beings and the alien world in this kind of folktales.The protagonists and animals who initially wandered around the edge of human society and animal kingdom opened the border communication channel by means of language information exchange,and after the gradual formation of "exchange",the situation of both sides has changed accordingly.As the undertaker of "exchange",the marginalized hero of human society gradually gets rid of his "stranger" fate and finally returns to the power center of human society in the process of repeatedly going back and forth between human society and the alien world.It can be inferred that the "stranger" presented in Kalmyk "animal speaker" story is not an entity,but the relationship constantly presented in the binary opposition of infinite repetition and regeneration between the social edge and the social center.At the same time,the human society in this kind of folktale is supported and maintains its vitality by its internal "exclusion mechanism".
"Ninth the Confucians while Tenth the Beggars" is a proverb that has been circulating for nearly 800 years.It says that the Yuan Dynasty divided people into ten classes,in which the ninth class was Confucianism,the intellectuals,and the tenth beggars.The status of intellectuals was only slightly higher than that of beggars,emphasizing their low status.In the "Cultural Revolution",intellectuals were called "the stinking ninth",which took its source from the ancient Yuan story.Many scholars mentioned the "ninth Confucians while tenth beggars" in their works or speeches,and believed that it was the Yuan Dynasty that had this arrangement,blocking the way for Confucianism to enter the aristocratic circle.Confucians were left to be helpless and turned to creating drama,thus contributing to the prosperity of drama in the Yuan Dynasty.This statement,however,could not stand scrutiny.There was no any provision or decree pertaining to the "Ninth Confucians while Tenth Beggars" in the Yuan Dynasty.And there were another reasons for the prosperity of drama in the Yuan Dynasty,which had nothing to do with the theory of "the Ninth Confucian while Tenth Beggars".The incorrect formulation of "Ninth Confucians while Tenth Beggars" should be clarified to restore the true face of history.
